Dhamm al-Tawil
- Author died
- 620 AH
- Editions
- al-Dār al-Salafiyyah
Dhamm al-Tawil (Censure of Figurative Interpretation) is a theological treatise written by the Hanbali jurist and traditionist Ibn Qudama (541–620 AH / 1146–1223 CE) . The work is dedicated to upholding the theological stance of the early Muslim generations (the salaf) concerning divine attributes, arguing against the use of allegorical and figurative reinterpretation (taʾwil) to alter their apparent scriptural meaning .
Structure and Scope
Ibn Qudama structured the treatise into three distinct parts (abwab):
- The First Chapter: Explaining the doctrine and path of the early generations (Bayan madhhabihim wa-sabilihim) .
- The Second Chapter: Urging the emulation of their path and adherence to their precedent (al-Hathth ʿala ittibaʿihim wa-luzum atharihim) .
- The Third Chapter: Demonstrating the soundness of their position and showing that truth resides exclusively in what they upheld (Bayan sawab ma saru ilayhi wa-anna al-haqq fima kanu ʿalayh) .
Methodology and Theological Arguments
In the text, Ibn Qudama states that the doctrine of the early generations consists of believing in the divine names and attributes affirmed in the Quran and authentic Prophetic traditions without additions, omissions, overstepping textual boundaries, anthropomorphism (tashbih), or figurative reinterpretation (taʾwil) contrary to their apparent sense . He emphasizes passing the texts on as they were transmitted (imraruha kama jaʾat) while consigning ultimate knowledge of their reality to God .
To corroborate this approach, the author adduces chains of transmission and reports from early authorities:
- The consensus of early scholars from east to west—cited via Muhammad ibn al-Hasan al-Shaybani—to accept textual reports on divine attributes without offering speculative definitions or interpretations .
- The standard formulation of Malik ibn Anas when questioned on divine ascension (istiwaʾ), stating that the ascension is not unknown, its modality is incomprehensible, believing in it is obligatory, and inquiring into it is an innovation .
- The disciplinary actions taken by Umar ibn al-Khattab against Subaygh for persistently questioning ambiguous verses (al-mutashabihat) .
- Formulations attributed to al-Shafi'i expressing unconditional acceptance of revelation according to the intended meaning of God and His Messenger .
Ibn Qudama also addresses common objections raised by proponents of taʾwil, such as the claim that traditionalists themselves engage in interpretation when they explain verses of divine accompaniment—such as وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ("And He is with you wherever you are")—as meaning accompaniment through knowledge, protection, and preservation . He replies that understanding such expressions in this manner does not constitute taʾwil (which is diverting a word from its primary apparent meaning), because accompaniment by way of preservation and knowledge is the immediate, conventional understanding (al-mutabadir ila al-fahm) of the phrasing in Arabic usage, analogous to words that bear established legal and customary meanings rather than generic literal roots .
He maintains that the companions of the Prophet achieved consensus on refraining from taʾwil, and that any subsequent reinterpretation was originated solely by theological innovators .
Reception and Editions
The treatise served as a reference in Hanbali creedal literature and was cited by later authors; Ibn Taymiyya drew on its transmitted reports and commentary in the opening of his response against logic (Naqd al-Mantiq) .
Dhamm al-Tawil has been published in modern print, including an edition edited by Badr al-Badr .
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